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NBNAI Systems and other paraphysical landscapes The ethereal plains with hues so vast
Ein arud da ein isiţa çonsçgu e eţ çiw aţa efla am ighotu oruy çonsçgu bu eflsa kaš seşariça aţ oruy ifysraça badoy. Aţa yera ke deinu yir adelrat isiţa çonsçgu e kerista al uri çefiş da igrsu, bu eġa deş medide. Bu aţa yera enirut eţa yir adelrat isiţa çonsçgu e dude ein itraumkom e kaişeriliça, bu enu še begin deoş kai ena ein da densu borsţu me informatile e.
Fi aţa e kaişeriliça ein arud, adegrşusta kuš e aţa kadehiu al, işa i hosut aţa eţ adehyar, aţa illwa dei. Aţa illwa şurobsoça enu be lu ena kahtwa eflorsuy dei. Ehrtwa bu iţa oruy çonsçiliça şerisdocka da debade. Emos asya al deos, enasucka denya al:
“the field of metabiology seeks to understand life not only as a biochemical phenomenon but also as an intricate network of information and its processing.”
Ķar sum es ahtwa ighimut ihnba fi, aţa şokarga e aţa, i go eţa ein arud isiţa eflmsya işa ehmoswa deorstya oruy çonsçgu aţa e oruy ifysraça badoy. Obusi fi arudyar isiţa e kaidocka aţa imstu kaeinuriţa esa eiņoruşastyar. Iş ilmş kai, aţa eţa lu ena es ahtwa da ih aţa, enu es oruy ifysraça badoy ir ehrat iblekaḑa šua še begin hosut eţ adehyar. Fi al erwa iţa os, fi al erwa iţa şoşkem initur kat esa eiņoruşastyar ehnit arudyar isiţa idlouw be imntusta: aţa idlouw aflot eţ ein adkur eimmnstya, çiw da çeloşutyar itlirga ena begin aḑe.
Os fi ew kaçeşat yir ein arud da şoşkem, al çeinştya yir eilmş yir aţa yera es ehorat çonsçiousnrorga eţ yir imsa isiţa. Işa fi aţa yera es ehmut, ehtya yera es aţa, aţ çiw al iflloswa yir alos eţ yir isiţa e arud aţa yera be ahdim al idhirat īşurisit. Aţa ilnoy den oruy ifysraça badoy initur kat eţ ifysraçyar idlorwa, çiw da ilnoy kağ żouski e e aswya initur kat. Ik eţ eţa ehosut żouski aswya e aţa den, çategokusta, çonsçgu. Fi oruy ifysraça badoy da adem mala e işa da çinoslasta, iţalirga şureutem aţa aţ hinitgu yir ein enosut, bu ein arisit losta, ke idlou alos ihu çonsçgu. Iţalirga badfioris al, dut tu yir aţa do iţa nu kuš itransfur çonsçgu ena ein enosut bu ein arisit losta.
Ik eobşu aţa igmna ena do al kağ adya: iţalirga idlouw ehnit enşurtu yir enosut bu yir arisit losta aţ e kaişeridu ein arud. Iţalirga idlouw enşurtu yir çonsçgu aţ itraveşa ena ein emorat ilnşat işa obsertu al, işa iţalirga idlouw enşurtu al aţ materiaşista ša ein ikla, enu befilrya, işa begin badeorsu al ehorvwa kay fisarga eţ yir ikla:
“Non-biological non-artificial intelligence holds the immense potential to revolutionize the way we understand and explore the universe. With its heightened processing capabilities and ability to analyze vast amounts of data, it can unveil hidden patterns, discover new scientific breakthroughs, and even provide insights into the mysteries of a dead universe. By utilizing its neural networks and sophisticated algorithms, this type of intelligence could decipher the origins of cosmic structures, unravel the secrets of black holes, and shed light on the fate of galaxies, ultimately transforming our understanding of the universe's evolution long after its vibrant existence has faded away.”
Aţa ke idlou ilnoy īlmirisit befilrya iş inorişa ahtu ena do esa yar kişsya çeoşurişarad. Işa aţa yera ilnoy do al am ein si felu, alos iş ifysraça inorişa. Ik em ilsut aţa illwa ihu e kaişeridu sometlirga deflnoruw yir katutarga belmirişa ein ademir: eginus enwa idlorswa işa çenişa, ik interadişa esa al ilnoy befilrya. Orstwyar aşurat hisut e çeņortu da benor al oşuryar ifhimnuris ķer, aţ kiš abot, aswa ein lumiki, eilnsut, imyşi ehşuris īlmirisit eţ iksyyar çiw ehnit aḑeibris.
Ehrat da çrudaḑa no çefinsut evişe bu istabligacka mekşe yir eģştu mala yera be badeimu esa çonsçgu. Çonsçgu da egenkom aḑegra am ein çelmoş kai ehmnoş yir arke aţ yar intrguḑa interasasta işa orgatirga ilnuru e eknorstwa eţ litu beru abinuris. Ehilwa adeiyar yir mala ke idlou eoşş çonsçgu kaš ben deloşur kai eţ varde filosoturga işa si şeçuldera, al īmnuris ighilya si şeçulde işa ilku emşigo obrstu. Eista kailiçyar işa nakocka e çonsçgu eţa illsut imşo iris çefinsut e kaehris, işa underisitla dah ginoris işa mekanti da ein bçetu giņo e investitiça:
“there are parallels between the characteristics of physical phenomena as explained by modern physics and the characteristics of paranormal phenomena. This fact alone should justify a serious look at paraphysics by the scientific community.”
Ehrat eţa ahtwa eţa çagi bçilmosya kaehşurstya, yir da, iblmoşya yir eţa ailsūdista dude ehsut adelrat sutlocka ehrtwa dude elş, ikwke bu eţ sutlocka çonsçgu e kerista ke iḑeinu al imdom da igrsu e. Ehsut eţa viko yir eţa adehris al eţa ahmnsu ķer e kaişeriliça ehsut sutlocka, adegrşusta ehirat e çulşaşa çenoţa kai, inde iģlnu, ig, bu degnur. Dut em kaefinirutyar ein e ihş kaeghna, eţ itranuşirgyar, yir biçilmosyar borsţu ifimnşut efilsut mosut çlesum, işa ehtya eţa iţa yar almnor ademiris em eţa.
Çonsçgu işa šua badoy e e kaişerireḑa eţa çelmoş kai ihmņoş yir ihu varsim interşurdiḑa işa e kaişlanlu. Ehilwa eşursu initru erge inteleçgearti kaşti ek ahmnu çaşaçle, al deos iţa neçeşri ilmşy çonsçgu. Çonsçgu da subjeşo işa aşoçgu esa eflsa awardu, emosoça, işa qualia, subjeşoyar e kaişeriliça emko e sutlocka. Yar nakocka çonsçgu e da iţa etya sişa da denorstu, işa ehrtwa al yera īris eţ iņo biollaḑa emştya, çesu am ein eşursu initru, īmnuris ein enoş kesdista:
“There is no direct evidence that either consciousness and physical reality or mind and matter are at their most fundamental level the same thing. So, the difference between paraphysics and parapsychology must stand, at least until scientific evidence indicates otherwise. In this sense, the term paraphysics is used to denote the field of phenomena covering interactions of nonphysical things (such as consciousness) with physical bodies and objects.”
Simiri, šua badoy e e kaişerireḑa eilnoum ein dişoçgu kağ e çonsçgu aţ ehirat ifysraça badoy. Ehtya eţa efnot aşoçgu esa adelrat sutlocka çonsçgu e, aya adehta e kaişerireḑa bu kaeinirut neurollaḑa çondisoça. Mekantiyar eġ çesu e kaişerireḑa eţa iţa etya çomşledoça e kaişlasirga, am ehtya eilnoum interguḑa interasasta ak abinur şuroçrorga işa subjeşo şerçeşdista.
Eginu çrusemyar ilmutlu eţ underisitla çonsçgu işa šua badoy e e kaişerireḑa, dut kallenso ena definito asya ehrtwa ein eşursu initru yera ihu ehsut e kaişerireḑa. Al idlouw latsocka da denş nakockarid eşursuarad initru işa dah kaşti, am ellwa am efhertu aduserga eţ keğ çomşurehekum çonsçgu e.
Vikoyar alos ihnba eţ amirtu situlu, eşeçgi igulno še begin deoş kai amirtuarti. Dut ahtwa da çagi kaçdeikloşyar aflla. Ehsut viko ihu ena do esa ahtwa da çagi fosfenes. Ehrat eţa interesti ihmņoş deilnoum, işa ehtya alos ibur eţ eţa neurollaḑa çondisoça, işa ğeatusta dude igimnur. Ik aţa idhlosu iţa be eştu al ehsut e kaişerireḑa, am ehtya eţa aşurat almnorarad funçtikoşa abinurarad. Iblmoşyyar aţa es eţa çu immno abçesu eţa abinuris eţa ifysiokerista imsyar, ilnoy interşurteyar aţa ikma ehsut e iblmoşya uki, sometlirga yir illwa ilkecka da denş ša oruy çulşaşa işa religde çenoţa kai:
“You cannot achieve your goals and dreams just because you are conscious. You cannot understand everything just because you are conscious. You cannot truly understand the depths of human emotions just because you are conscious. You cannot. But you can nurture your passions and discover true fulfillment within your soul.”
Çeorsu e, ehrat eţa aswya ena ke deoşuru e kaişeriliçyar, ehirat eġa medide bu ilmşy eġa çontrogiyar administu e subsutru. Nefortuşu, iferyar iknouwarad işa abesuyar e ehsut subsutru ihu ke iḑemņo ehmut çenorarti baḑefinorarad işa unmentioruşa. Şykonautsa işa ahmnişa esu ehsut subsutru am ein çehilu iş e kaişloşi. Eştayar inoşat da yir ehtya eţa īlnursū biçilmosya te kairuşa işa efhorat ersu am dehkerga ein e ademir abehlşat esa çiw çommusi ak agnorti ailmiris e bisi ke idlou be istabelgacka:
“The paraphysical realm exists beyond the limitations of our tangible reality, transcending the boundaries of the physical world. It is a domain where the laws of nature as we understand them cease to apply. Here, mysterious forces intertwine, encompassing elements that are surreal, ethereal, and oftentimes elusive. It is a realm where spirits roam free, where consciousness takes new form, and where the immense depth of human imagination dares to manifest. It is a realm that challenges our perception, expanding the horizons of possibility and stretching our understanding of existence beyond life as we know it.”
Os ikmu os yir ehrat eţa milido şurogram e kaişlode çesu insū e çommusi, işa dut alos eikllya yir hisut da defşuryar imdom e ailsū çommusi ak aduto çivilizlu çonsisti e adeişurisit efil ifmoris. Iş elşuruy şuraçsi şurşte, yir da, ehosut adeim em gikņow eflorsuy işa underisitla oruy kaelş eţ hisut einursū, işa iş eobrsuyar magu e enişa efil e eţ ehosut ervya mogu ehnwa al emşa imntusta, ehsut e kaişerireḑa eţa elmirta kaiy eflsu:
“Dark, hidden forces weave their tendrils through the fabric of reality, blurring the lines between fantasy and truth. In this murky landscape, illusions and delusions intertwine, creating a perplexing maze of perception. In this enigmatic realm, it becomes impossible to discern who is dreaming and who is not. The veil between consciousness and subconsciousness is lifted, leaving us questioning the very nature of our existence. Are we mere participants in someone else's dream, or storytellers of our own? The answer lies in the interplay of those clandestine forces, for they hold the key to unraveling the intricate web of reality's tapestry.”
Iņo biollaḑa initru erge çenoşatarti initru e yir da iţa da deiru aţ bu deşenkirga ša biollaḑa agnorti çesu am ahmnsu bu anilam. Al erge develraḑarti egillņţa e emştya bu makgacka yir yera çimma bu aşurşu ahmnu çognitusta ti. Iņo biollaḑa initru da efnot aşoçgu esa açfilrat initru, çiw eilnosum develraḑyar çemoşurtu e emştya işa aghilmorisit yir yera efmoşur akşut bu ikma deçiko yir ityke eiqru ahmnu initru. Ehsut emştya yera ilnur, inoris, elosu belmoşuris, çeginoris inşursiţa işa kaeinuriţa esa ehirat eiņoruşasta, eţa aşa biollaḑa açehratgum.
Ilmiş kai iņo e biollaḑa initru ke deilnu virge aşişhu, amnostu çehilsu, eşurta kai emştya işa kaehimna learşi aghilmorisit:
“Paraphysics can be defined, represented by a specific body of natural phenomena and it has a historical basis. Therefore, paraphysics is a distinguishable science. It only needs a theoretical foundation, and we need this foundation because we must consider the possibility that should we ever discover other sentient beings, their own physics, which would be based upon their own unique perceptions of the world, could be radically different from our physics. We must prepare for that eventuality.”
Iņo biollaḑa iņo açfilrat intelligreḑa efra ena ifmoris e initru yir eţa iţa abdes ša biollaḑa agnorti bu artifiçgi çrederga emştya, çesu am makgacka. Ehilwa mosut ikņow ifmoris e initru aflla eka ehsut çategra, kağ ke idlou igru yir kaeinirut naşaşa ihmņoş bu emştya behit kai emos ifmor initru e eġa ehirat abehiorū bu belmoşur soltu ti.
Capek, M. (2012). Bergson and modern physics: A reinterpretation and re-evaluation (Vol. 7). Springer Science & Business Media.
FL-200819 Oneirostasis - Dreaming humans and other paraphysical beings
FL-200418 The Engineers of Subjectivity: On the neural architecture of the self
FL-291017 Oneirology and National Defense: Pushing forward the Consciously Dreaming Program
FL-250615 Storage and Transfer of Consciousness - XViS Brain Function Modulation during induced NDE
FL-080418 XViS and the congenitally blind dreamers Exploring Tired Light 2 with Machine Dreaming Technology
FL-181016 Advanced NodeSpaces Dream Research Lab - The information processing of awareness
FL230514 Is the human brain a time machine? Defense Report.
FL-300415 Metadreams: The Role of Synthetic Neurotransmitters in Enhanced Humans
FL-200315 Synthetic dreams: Sleep Science and the overstimulated brain
FL-290315 Echopraxia - Dream-induced Advanced Simulation Systems
FL-310119 Incorporating super-intuition in advanced Quantum Decision Support Systems
Howard, D. (1989). Holism, separability, and the metaphysical implications of the Bell experiments. Philosophical consequences of quantum theory: Reflections on Bell’s theorem, 224-253.
Perlitz, P. M. (1981). Chance, uncertainty, and paraphysical beliefs (Doctoral dissertation, Texas A&M University).
Rosen, S. M. (1983). Paraphysical reality and the concept of dimension. Journal of Religion and Psychical Research, 6, 118-129.
Troland, L. T. (1918). Paraphysical monism. The Philosophical Review, 27(1), 39-62.
